RELIGION & Religious Nones Still Thank God, Ask for His Help #Pew #LifeWay

by Aaron Earls, Facts & Trends, LifeWay, 4/21/16.

They probably won’t show up to church this week, but the religiously unaffiliated may still pray.

A Pew Research study found 76 percent of Americans say they thanked God for something in the past week. That includes 37 percent of the religiously unaffiliated.

A quarter of nones also say they asked God for help in the past week, while 6 percent say they got angry with Him.

Religious individuals are much more likely to say they’ve turned to God recently, but it’s noteworthy how many of those who claim no faith still report talking to God.

The religiously unaffiliated are broken into two categories: atheists/agnostics and those who are “nothing in particular.” Almost half (48 percent) of those who classify themselves as nothing in particular say they expressed gratitude to God in the past week. A third (32 percent) say they asked God for help.

Even a portion of atheists and agnostics say they thanked God in the past week (18 percent) and asked Him for help (13 percent).

Read more at … http://factsandtrends.net/2016/04/21/religious-nones-still-thank-god-ask-for-his-help/

UNCHURCHED & An Executive Summary of “Unchurched” by Barna & Kinnaman

by John E. Murray (Missional Coach) 10/20/15.

An executive summary of Churchless: Understanding Today’s Unchurched and How to Connect with Them (George Barna and David Kinnaman, 2014, Tyndale Momentum, Tyndale House Publishers, Carol Stream, Illinois).

Churchless looks intently at the US population in a statistically precise way. The statistics in the book are not created from individual church studies, or anecdotal information, nor is Churchless a compilation of statistical charts and trend analyses without context for the Church. The authors say that churches and ministries “can benefit from a better understanding of adults who intentionally avoid Christian churches. God has called you and your faith community to expand his Kingdom in a particular place with unique features and cultural quirks. Translate the research insights you find here into practical, culturally appropriate action” (Location 1711).

The research for the book is the result of a series of 18 nationwide surveys between 2008 and 2014. The studies surveyed 20,524 adults, including 6,276 churchless adults. This study offers significant insights in perceptions, beliefs, behaviors, and experiences of a statistically significant group of individuals.

The churchless are rising in America. Churchless people were 30% of the population in the 1990s and in 2014 had risen to 43%. Barna and Kinnaman break the population up into four significant groups: The Actively Churched (49%), the Minimally Churched (8%), the De-Churched (33%) and the Purely Unchurched (10%). For the church, this means that a small but slowing growing portion of the population is truly unchurched, meaning that they do not and have not attended church at any time.

The authors rate secularization on a scale from antagonism to advocacy. The nine points on the scale are antagonism, rejection, resistance, doubt, indifference, curiosity, interest, engagement, and advocacy. The measure created by Barna is based on fifteen different variables that measure a person’s identity, beliefs, and behaviors in regards to God, the Bible, and church attendance. From these criteria, the researchers are able to place individuals on the scale from church antagonist to advocate. Using this scale, the population at large was reviewed in 2013. The survey placed 38% in the postmodern section of the scale (indifference to antagonism) with 10% falling in the rejection and antagonism end or highly postmodern. Among churchless adults these percentages rise even more heavily in this sector. One concerning trend is that as the data is separated by generations, the younger the generation the larger the percentage of it falls to the antagonist side of the scale with 48% of mosaics falling into the postchristian end of the spectrum.

One of the highlights of the book for me is the data on prayer. While all other activities related to religion have declined steadily since 2008, those indicating that they have prayed in the past seven days on the Annual OmniPoll by Barna are reversing the decline. This indicator has stayed rather high, above 80% most years. Of interest is that public prayer is a common element that leaves the unchurched feeling empty. The authors say “Public prayers seem more like scripted statements than authentic conversation with God, more like an extension of the teaching time, directed to the congregation rather than to the Lord.” This seems to indicate a possibility that true, heartfelt prayer where we are connected to God in a relationship may be one of the most overlooked tools for reaching churchless people.

The authors end the book with some strategies for reaching the unchurched. “We must not lose sight of the fact that appealing to the unchurched is a spiritual quest, not a business transaction or bottom-line proposition” (location 2413), the authors say. They lay out five strategies in the book: loving them as motivation for everything we do, having our hearts reignited for the lost and sharing Jesus with them, being selfless servants, being suffering servants who are able to show our struggles and God’s victories, being discerning of our culture and how God and the bible address the issues that culture faces, and prayer for the lost and the unchurched.
Barna and Kinnamann do a good job in Churchless of isolating the pertinent data for church leaders instead of just giving a long list of statistics. The data they isolate in the book and their guidance in applying it in real ministry in the 21st century makes this an important book for pastors and ministry leaders. They do not paint a bleak and unwinnable picture of what we face in Christian ministry, but show that with our eyes focused on the churchless around us and with a willingness to understand them and change our strategies to reach them, the churchless can be led home to a family that shares the love, life, and redemptive power of the Living God.

(Note: I am reading this book in the Kindle addition which does not have page numbers embedded at this time.)

Churchless: Understanding Today’s Unchurched and How to Connect with Them (George Barna and David Kinnaman, 2014, Tyndale Momentum, Tyndale House Publishers, Carol Stream, Illinois).

STRATEGY & Is Yours Deliberate or Emergent?

Commentary by Dr. Whitesel: Henry Mintzberg, in his classic “Strategic Management Journal” article (see link) pointed out that there are two types of strategies: deliberate & emergent. I explored this difference for the church in my book “Growth by Accident, Death by Planning: How NOT To Kill a Growing Church (Abingdon Press). Here is a brief explanation.

  1. “Deliberate” strategies are based upon analysis of strengths, opportunities, etc. (i.e SWOT).
  2. “Emergent” strategies occur when unforeseen opportunities are taken advantage of, sometimes accidentally. Emergent strategies are almost impossible to replicate. But in the church world this is often when we see rapid church growth.

The lesson from Mintzberg’s classic article is to be prepared to take advantage of opportunities, but to spend the majority of your time making deliberate long-term plants.

Strategic Managemtent Journal, Vol. 6, 25 7-2 72 (1985)

Of Strategies, Deliberate and Emergent

HENRY MINTZBERG
Faculty of Management, McGill University, Montreal, Quebec, Canada

JAMES A. WATERS
Faculty of Administrative Studies, York University, Toronto, Ontario, Canada

Summary
Deliberate and emergent strategies mnay be conceived as twvoends of a continuumn along which real- world strategies lie. This paper seeks to develop this notion, and So?le basic issuies related to strategic choice, by elaborating along this continum various types of strategies uncovered in research. These includclestrategies labelled planned, entrepreneutrial, ideological, umZ1brella, process, uinconnected, consensuts anld im-posed,

Download the journal article here … http://sjbae.pbworks.com/w/file/fetch/93336366/Mintzberg,%20Waters%20(1985).%20Of%20Strategies,%20Deliberate%20and%20Emergent.%20SMJ.pdf

RELIGIONS & Results From The Pew Research Religious Landscape Study

rls-banner.png The RLS surveys more than 35,000 Americans from all 50 states and analyzes the relationship between religious affiliation and various demographic factors. About the study | Read the full report

Religions

Explore religious groups in the U.S. by tradition, family and denomination

Geography, Explore religious affiliation data by state, region or select metro areas at the link below…

Read more at … http://www.pewforum.org/religious-landscape-study/

RELIGION & What’s driving the changes seen in Pew’s Religious Landscape Study

by Pew Research Fact Tank, 5/28/15.

Based on more than 35,000 interviews, the Pew Research Center’s 2014 Religious Landscape Study presented a detailed portrait of an America where changes in religious affiliation have affected all regions of the country and many demographic groups.

The survey’s findings raise questions about why these changes are occurring.

Fact Tank sat down with David Campbell, a professor of political science at the University of Notre Dame, to explore what the new findings mean. Campbell is the author of a number of books on religion, including (along with Robert Putnam) “American Grace: How Religion Divides and Unites Us.”

For you, what stands out as the most important new finding or findings in the Religious Landscape Study?

The rise of the religiously unaffiliated has rightly drawn a lot of attention, but it is worth pausing to consider what that rise tells us. For one thing, the secular surge demonstrates the fluid and dynamic nature of America’s religious ecosystem. Most of the people who say that their religion is “nothing in particular” or “none” were raised in a household that was at least nominally religious. In other words, the “nones” were once “somethings.” But, equally important, most of the “nones” are what we might call soft secularists. Most do not describe themselves as atheists or agnostics, which suggests that they are not totally disaffected from all aspects of religion, or from a belief in a God or higher power. In other words, this suggests that many of the “nones” are not actively opposed or hostile to religion, and that some of them might even be attracted to a new form of religion.

The pattern of growing “none”-ism also reminds us that the U.S. version of secularism is different than what we have observed in Western Europe. There, secularism has grown steadily through a process of generational replacement — each generation is more secular than the last. Here, secularism has grown rapidly, which means it cannot be explained by generational turnover. But, as I noted, the growth has largely been in soft secularism. Given the highly innovative and entrepreneurial nature of American religion, it is probable that we will see a response by religious leaders to bring those soft secularists back. Whether they will succeed is an open question, but the U.S. has gone through other periods where secularism seemed to be on the rise, only to see religion respond and stem the tide of secularism. For example, religious influence in U.S. society was waning in the 1960s, but was on the rebound by the late 1970s.

Why have mainline Protestants continued to decline dramatically, while evangelical Protestants have shown only small declines?

Evangelicalism can hold on to its adherents because it is as much a subculture as a religion. While evangelicals are typically defined by more than the church they attend on Sunday, they are also bound by mutually reinforcing expressions of culture — the schools their children attend, the movies they watch, the websites they visit, the music they listen to. The deeper someone’s immersion into such a subculture, the more their religion is an integral part of their identity, and thus hard to leave. Furthermore, evangelicalism — both as a religion and a subculture — is highly innovative, entrepreneurial, and adaptable. Evangelical congregations are often engaged in “creative destruction” by regularly introducing such things as new forms of church organization and types of worship.

In contrast, mainline Protestantism is much less likely to be all-encompassing, largely because over most of American history, the national culture had a mainline Protestant accent. Thus, there was no need for mainline Protestants to develop the sort of subculture found among evangelicals. Similarly, while there are some notable exceptions, mainline congregations are generally steeped in more tradition than their evangelical counterparts, making it more difficult to innovate…

Read more at … http://www.pewresearch.org/fact-tank/2015/05/27/qa-a-look-at-whats-driving-the-changes-seen-in-our-religious-landscape-study/

RELIGION & Is Christianity in America doomed? #PewResearch

by David Linker, The Week, 5/15/15.

(Based on Pew Research)…The future of religion in America depends to a considerable extent on the future spiritual disposition of the “nones” — the religiously unaffiliated Americans who describe themselves as atheist, agnostic, or “nothing in particular.” Their remarkably rapid growth — up from 16.1 percent to 22.8 percent of the population in just seven years — is closely connected to the fact that more than one third (36 percent) of the so-called Millennial generation declines to affiliate with any religion. As elderly Americans, who are far more religious, die off, they are being replaced, demographically, by what seems to be the most secular generation in American history.

It’s clear that these young people have little interest in taking part in religious traditions or institutions. But are they truly godless? And will their lack of faith persist as they age?

The answers to those questions are what will determine the shape of America’s religious, cultural, and moral character over the coming decades.

Teasing out the answers with any confidence will require more polling. But the current Pew poll can get us started — and point pollsters in the direction of the kinds of questions they need to start asking the religiously unaffiliated.

Pew helpfully breaks the nones down into three groups:

* Those who describe themselves as atheist or agnostic. (25 percent in 2007; 31 percent in 2014.)

* Those who claim to be “nothing in particular” and consider religion either not at all important or not very important. (Steady at 39 percent from 2007 to 2014.)

* Those who claim to be “nothing in particular” but nonetheless consider religion to be somewhat or very important. (36 percent in 2007; 30 percent in 2014.)..

Read more at … http://theweek.com/articles/555177/christianity-america-doomed

RELIGION & Pew Research Center’s New Report on Religion in America Shows the Power of Choosing Your Own Faith #TheAtlanticMagazine

by Emma Green, The Atlantic Monthly, 5/12/15.

…Every American has a religion story, which is why it’s a little strange to think of America as an increasingly secular nation. That would be one way to read the Pew Research Center’s new Religious Landscape Study, a massive survey of more than 35,000 American adults. Over the last seven years, it found, the share of Americans who aren’t part of any religion has grown significantly, rising from 16 to nearly 23 percent of the population. A small portion of this group are atheists and agnostics—3 and 4 percent, respectively. More commonly, though, they are detached from organized religion altogether. When asked what religion they identify with, they answer simply: “Nothing in particular.” All in all, roughly one in ten Americans say religion is “not at all important” to them.

But the survey actually reveals something more complex than a slow and steady march toward secularization. Those who didn’t identify with any particular religion were asked a follow-up question: “How important is religion in your life?” The answers reveal that this group might be churchless, but it’s not wholly faithless: 44 percent said religion is “very” or “somewhat” important to them, while 56 percent said religion isn’t important to them, according to Greg Smith, Pew’s associate director of research. This is a slight drop compared to findings from a similar survey taken in 2007: That year, 48 percent of the “nones” said religion was important to them, while 52 percent said it wasn’t.Even taking this decline into account, there’s a pretty significant group of Americans who don’t identify with a particular denomination or congregation, but who still care about religion to some degree. That’s not the pattern of a Godless nation; it’s the pattern of people finding God on their own terms.

And that holds true even among many of those who do identify with a particular faith. The survey gives at least a partial look at what the researchers call “religious switching”: People converting to other faiths, joining new kinds of churches, or ditching religion altogether. If you count switches among the major traditions in Protestantism (mainline, evangelical, and historically black congregations), roughly 42 percent of Americans no longer consider themselves part of the religion in which they were raised. The researchers point out that this estimate is probably on the low side; many people leave their childhood religions, only to return to them later in life. If those decisions were measured, the estimates of “religious switching” would likely be even higher…

Read more at … http://www.theatlantic.com/politics/archive/2015/05/american-religion-complicated-not-dead/392891/